Opinion
[Friday Sermon] Let’s belief in predestination and support Jagaban for the good of our country!
Imam Murtadha Gusau
In the name of Allah, the Most Merciful, the Bestower of Mercy
All praise is due to Allah, the Lord of all creation—may He extol the Messenger in the highest company of Angels and send His peace and blessings upon him—likewise upon his family, Companions, and true followers. To proceed:
Dear brothers and sisters! As you are all aware, the Independent National Electoral Commission (INEC) has declared the presidential candidate of the All Progressives Congress (APC), Alhaji Bola Ahmed Tinubu as the winner of the 2023 presidential election in Nigeria.
The Chairman of INEC, Professor Mahmud Yakubu declared Alhaji Bola Ahmed Tinubu the winner at exactly 4:10 a.m on Wednesday, 01/03/2023 in Abuja.
Alhaji Bola Ahmed Tinubu polled a total votes of 8,794,726 to defeat his closest rival and the presidential candidate of the Peoples Democratic Party (PDP), Alhaji Atiku Abubakar who scored 6,984,520 votes, and Mr. Peter Obi of Labour party who polled 6,101,533 votes.
The presidential candidate of New Nigerian Peoples Party (NNPP), Alhaji Rabiu Kwankwaso came a distant fourth with the total votes of 1,496,687 votes.
INEC chairman, Professor Mahmud Yakubu said the registered voters for the election was 93,469,008, while 25,286,616 voters were accredited.
He added that the total valid votes was 24,025,940, while total rejected votes was 939,278.
The chairman said the total number of votes cast was 24,965,218.
Dear brothers and sisters! Allah the Most High says:
“Say, O Allah, Owner of Sovereignty/power/authority, You give sovereignty/power/authority to whom You will and You take sovereignty/power/authority away from whom You will. You honour whom You will and You humble whom You will. In Your hand is [all] good. Indeed, You are over all things competent.” [Qur’an, 3:26]
Respected brothers and sisters! Living in a time where the majority of Muslims have been enthralled by the worldly life and distanced themselves from the scholars, the correct set of beliefs has become something unknown to the average Muslim. From the set of beliefs that many of the Muslims have strayed in, is the belief in predestination, otherwise known as al-Qada and al-Qadr. So in this sermon the correct beliefs pertaining to al-Qada and al-Qadr will become clear to the reader, by the will of Allah, the Most High.
In order to study any matter properly, one must first be aware of the terminology involved. So in order to properly understand predestination (al-Qada and al-Qadr) one must, firstly, understand what it means. When mentioned separately, both al-Qada and al-Qadr mean the predestination of an action or an event. However if they are combined then al-Qadr means the predestination of an act or event before it occurs and al-Qada refers to act or event after it takes place. Sheikh Salih Uthaimin said:
“The Scholars differed in the difference between them. From them is the one who said: al-Qadr is Allah’s decree in eternity and al-Qada is the ruling of Allah on something when it occurs. If Allah decrees that something specific will occur in its time, then this is al-qadr. If the time for this thing comes then this is al-Qada. This is [found] a lot in the Noble Qur’an. For example, Allah’s statement: “Thus is the case judged.” [Qur’an, 12:41] And His statement: “And Allah judges with truth.” [Qur’an, 40:20] So al-Qadr is the decree of Allah in eternity and al-Qada is when it occurs. Some say the meaning is the same. But the stronger opinion is that there is a difference between them as preceded. If one of the two word is mentioned alone, then it has one meaning and Allah knows best.” [See Majmu al-Fatawa wa-Rasail, vol. 2, page 79]
The scholars of Islam are in ijmah (consensus) that the belief in al-Qada and al-Qadr (Kaddarar Allah) is mandatory upon every Muslim, and he who rejects it has left the fold of Islam. The proofs of this are many in the Qur’an and the Sunnah. Allah Almighty said:
“We have created all things according to a measure.” [Qur’an, 54:49]
And the famous Hadith of Jibril (Gabriel), where he came to the Prophet (Peace be upon him) and asked him, “What is Iman (faith/belief)?”, and the Prophet (Peace be upon him) replied:
“Iman (faith/belief) is to believe in Allah, His angels, His books, His messengers, the Day of Judgment and al-Qadr, the good of it and the evil of it.” [Bukhari and Muslim]
And the Hadith of the Prophet (Peace be upon him):
“No servant of Allah will truly believe until he believes in al-Qadr its good and evil, and until he realises that what has befallen him was not going to miss him and that which missed him was not going to befall him.” [At-Tirmidhi]
And the Hadith of Ibn Umar, may Allah be pleased with him, where two men came to him and informed him, “There has appeared before us a people who recite the Qur’an and seek knowledge, and they proclaim that there is no Qadr and verily this affair is scornful,” to which Ibn Umar responded:
“When you meet these people tell them that I am free from them and that they are free from me, for verily by Him in whose hand is the soul of Abdullah Ibn Umar, were they to give Mount Uhud in gold (as charity) it would never be accepted from them until they believe in Qadr.” [Muslim]
The scholars of Islam have derived four main principles pertaining to al-Qada and al-Qadr as follows:
1. That Allah, the Most High, has absolute knowledge of all affairs. Whether it be past, present, or future.
2. That Allah, the Most High, has written all matters that would ever occur in a preserved tablet (al-Lauhul-Mahfuz).
3. That nothing occurs except by the will of Allah, the Most High.
4. That Allah, the Magnificent, created everything.
The above four points will be briefly explained in the following passages, by the will of Allah:
1. That Allah, the Most High, has absolute knowledge of all affairs. Whether it be past, present, or future.
Allah’s knowledge encompasses all affairs. He knew that which was, He knows what is, and He knows what will be. He knows that which we hide in the midst of our souls and He knows that which we publicise to all of mankind. He knows when we were born, how we will live, and where and when we will die. He knows which of us will be in Jannah (Paradise) and which of us will be in the Hell-Fire. He is the all knowing and the all aware. Imam al-Ajurri states in his blessed book ash-Shari’ah:
“He (Allah) created for Jannah (Paradise) its inhabitants and for the hellfire its inhabitants, before he brought them into this world. No one whom Islam has prevailed and overcome and has tasted the sweetness of Iman (Faith) will differ in this. The Qur’an and the Sunnah have indicated this, and we seek refuge in Allah from the one who rejects this … “
Allah Almighty states:
” … Indeed, Allah knows all things.” [Qur’an, 8:75]
” … so that you may know that Allah has power over all things, and that He has encompassed everything in knowledge.” [Qur’an, 65:12]
2. That Allah, the Most High, has written all matters that would ever occur in a preserved tablet (al-Lauhul-Mahfuz).
From the wisdom of Allah is that He wrote everything that would occur before He created the heavens and the earth in a preserved tablet known as al-Lauhul-Mahfuz. As Muslims it is upon us to believe this whether it agrees with our intellect or not, and to not ask why? When? And how?
Allah Almighty says:
“Do you not know that Allah knows what is in the heaven and the earth? This is in a Book. This is easy for Allah.” [Qur’an, 22:70]
The Prophet (Peace be upon him) said:
“Allah wrote what was ordained for creation, fifty thousand years before the creation of the heavens and the earth and His Throne was on the water.” [Muslim]
3. That nothing occurs except by the will of Allah, the Most High.
From the belief of the Muslim pertaining to al-Qadr is that he believes that nothing occurs except by the Will of Allah. If Allah, the Most High, has permitted it to happen it will take place without a doubt. Whether we like it or not. Allah Almighty says:
“But you cannot will unless Allah wills; Allah is Knowing, Wise.” [Qur’an, 76:30]
The Prophet (Peace be upon him) also said:
“If the whole Ummah (nation) were to unite and try to benefit you in something, they would never benefit you except by that which Allah has written for you. And if the whole Ummah were to unite and try to harm you in something, they would never be able to harm you except that Allah had written it upon you.” [At-Tirmidhi and Ahmad]
Allah’s Will here is of two types, al-Kauni and ash-Shar’i. Al-Kauni is all that Allah wills and hasn’t given man total control over, the likes of the orbiting of the earth around the sun, the appearance of the stars at night, the waves in the ocean, the ability to ride a bicycle, etc.
Ash-Shar’i is all that Allah is pleased with and has ordered mankind with. It is in the hands of mankind to fulfill. Such as praying five times a day, fasting in Ramadan, not associating partners with Him, being obedient to our parents etc.
4. That Allah, the Magnificent, created everything.
It is upon the Muslim to know and realise that Allah is the Creator of all things, including his (the Muslim’s) actions. Not an atom on this earth nor a planet that orbits the sun exists except that Allah is the one who created it. Allah the Most High says:
“Allah is the Creator of everything; and He is the Guardian over all things.” [Qur’an, 39:62]
And Prophet (Peace be upon him) said: ‘Do you worship what you yourselves carve, when Allah has created you and what you make?’ ” [Qur’an, 37:96]
Imam Muslim narrates in the introduction to the first Hadith of his Sahih that the first person to ever speak about (in a deviant manner) Qadr was a man from Al-Basarah by the name of Mu’az al-Juhni. It was from his deviance that the stray sects started to take their methodology in Qadr. Over the passage of time a lot of sects have strayed in their understanding of Qadr, from them are the Mu’tazilah, the Jahmiyyah and some of the Asha’irah, but their deviant understanding goes back to the two main groups of the Qadariyyah and the Jabariyyah.
The Qadarriyah are those people who believe that predestination does not exist, and that we are free to act as we will, and that Allah, the Creator, does not have knowledge of an affair until its occurrence. The Jabariyyah are those people who believe that we have no free will, and that we are forced to do everything.
So the stance of Ahlus-Sunnah pertaining to the understanding our actions and al-Qadr is the middle course between the two sects. We believe that Allah knows everything we do before it happens, and has given us the free will to do as we wish. Whether it be good or bad, and we will be held accountable for that which we used to do. So it is upon us to continue doing good deeds and continue distancing ourselves from sins and evil acts, and not be like those who say that we are compelled to do everything, and that the doing of righteous acts will not make a difference. We seek refuge in Allah from such ignorance. Allah Almighty says:
“Those who ascribe partners [to Allah] will say: ‘If Allah had wished, we would not have ascribed partners to Him, nor would our fathers, nor we have forbidden anything.’ Thus did those who came before them argue falsely, until they tasted of Our wrath. Say: ‘Have you any [certain] knowledge that you can produce before us? You follow nothing but conjecture. You do nothing but guess.” [Qur’an, 6:148]
In another verse Allah Almighty warns those who took Qadr as their reason for falling into shirk (polytheism) when He says:
“Messengers of good news and of warning, in order that mankind might have no argument against Allah after the Messengers. And Allah was August, Wise.” [Qur’an, 4:165]
Such that they cannot say that it was Allah’s Will that we committed shirk with Him.
The Messenger of Allah was once sitting with a wooden stick in his hand with which he was scraping the ground. He raised his head and said:
“There is none of you except that his place has been assigned either in the Hell-Fire or in Paradise.”
The Companions, may Allah be pleased with them, said:
“O Allah’s Messenger why should we carry on doing good deeds then? Shall we not be dependent (on al-Qadr) and give up actions?” The Prophet (Peace be upon him) said:
“No, but rather carry on doing good deeds, for every person will find easy (to do) the deeds which will lead him to the place he has been created for.” [Muslim]
And many people have come to understand that if Qadr has already been written for us, and we will receive that which has been prescribed for us then what is the benefit of making Du’a? The answer to this question lies in the understanding of the principle that events will take place if the appropriate steps are taken to make them happen. Thus since we know that Allah is in charge of all affairs and is able to do all things, He is the one we ask when we are in need. He already knew we were going to ask him, but waited till we actually do the act of asking before he answers our Du’a. So in order to achieve that final goal (to get what we asked for in our Du’a) we have to take the step of actually making Du’a.
The Prophet (Peace be upon him) said:
“Nothing increases one’s life-span except good deeds, and nothing repels divine decree except Du’a. And verily, a person may be deprived of sustenance due to a sin that he commits.” [Ibn Majah]
So if one were to ask how does Du’a change decree? We would respond to this with the example of the farmer whose field has gone dry due to the lack of rain (Divine Decree of Allah), so he prays Salatul-Istisqah (a prayer from the Sunnah, which is performed to ask for rain) and thus it rains and his crops cultivate. Thus as a result of his prayer Allah sent down the rain.
Imam Ibn al-Qayyim, may Allah have mercy upon him, had some wisdom filled words concerning those people who don’t take the appropriate steps to make the desired event happen:
“The logical consequences of such a reasoning leads to a rejection of all efforts. It can, therefore, be said to a person who holds this view, if the satisfaction of your hunger and thirst has already been destined for you, then it will be fulfilled, whether you eat or not. On the other hand, if it has not been destined for you, it will never occur, whether you eat or not. And, if a son has been destined for you, then you will be granted one, whether you have intercourse with your wife or not. On the other hand, if a son has not been destined for you, then you will never be granted one. In this case, there is no point in you getting married … !” [See Jawab al-Kafi]
Allah the Most High tells us in many places through out the Qur’an that man will be tested and tried, and will face tribulations that man thinks he will never be able to over come. On the other hand Allah, the Most High, also puts us in times of ease where we think that there isn’t a problem in the world. So how is the Muslim to react in these scenarios? Allah Almighty says:
“We shall surely test you with fear and hunger, and loss of property and lives and crops; but give glad tidings to those who have fortitude. Who when struck by misfortune, say: ‘We belong to Allah, and surely to Him we shall return.’ ” [Qur’an, 2:155-156]
Allah Almighty also says previous to these two Qur’anic verses:
“O Believers, seek help in patience and in the ritual prayer. Allah is with those that are patient.” [Qur’an, 2:154]
In the above verses Allah Almighty guides us to those actions that should be performed, when faced with trials and tribulations: Firstly, we should be patient. Secondly, we should not get over emotional and forget who created us but rather we should remember that to Allah we belong and to Him we shall return. Lastly, we should seek assistance in as-Salah (Prayer), which when referred to linguistically means Du’a, and ask Allah to relieve us of this trial and reward us for our patience. Like our Salaf (Pious Predecessors) would say:
“There is no protection from the Qadr of Allah, except with Allah.”
• Benefits of believing in predestination (al-Qadr):
1. It grants its believer the peace of mind and sense of relaxation to know, that which has befallen him, was never meant to pass him by and that which has passed him was never meant to befall him.
2. It gives its believer the will and determination to do righteous deeds and grants him the knowledge of the fact that nothing can harm him or stop him except that which Allah has willed.
3. Teaches its believer not to be arrogant and vain but rather to be modest and humble because he realises that his actions are created by Allah and that such and such an event occurred, not because he was rich or was given beauty and good lineage but rather because it was the Will of Allah.
4. Teaches its believer to do as much as is in his capability and then leave the rest up to Allah, and then to be satisfied with the result as he did as much as his ability permitted him to do so.
Dear servants of Allah! Also Allah Almighty says:
“And it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you do not know.” [Qur’an, 2:216]
In this Qur’anic verse, there are several judgments, meanings and benefits for the servant of Allah. If the servant of Allah knows that misfortune can produce a desirable thing, and that the desirable thing can produce a misfortune, he would not feel secure against the harm that can come from delight, and he would not lose hope of delight to come from harm, for he does not know the outcomes of things. Verily, it is Allah Who knows about that which the servant of Allah does not know, and in this context the following issues must be noted:
Nothing is more beneficial for him than abiding by the judgments of Allah, even if it is difficult for him at the beginning, because all its outcomes are good, delightful, and pleasurable. In the same way, nothing is more harmful for him than committing what is forbidden, even if he loves it. All its outcomes are pain, grief, evil and misfortune.
Furthermore, the mind bears little pain in comparison to the great pleasure and abundant good that it will experience, and likewise man is expected to avoid little in exchange for great rewards and preventing great pain and long term evil.
In this way, we can see that the perception of the ignorant does not go beyond the basics of life; his perception does not reach the goals, but the intelligent person always keeps his eye on the goals behind his actions in life.
The intelligent person perceives forbidden things like delicious food, which contain fatal poison. Whenever its pleasure arouses his interest, the reality of the poison would push him away from it. Also, he perceives the orders of Allah as bitter medicine that leads to good health and recovery.
Whenever its bitterness urges him not to take it, the reality of its usefulness leads him to comply. This requires knowledge that is more than the rudiments of the religion in order to understand the essential goals. It also requires strong patience to adjust oneself to it, in order to bear the difficulties that will be encountered for the sake of the goal. So if he loses certainty and patience, it would be difficult to achieve the goal, and on the other hand if his certainty and patience is strong, every difficulty would be rendered easy for him for the sake of permanent good and eternal pleasure.
There are other meanings of this Qur’anic verse. It also requires the servant to leave all his affairs in the Hands of the One Who knows the outcomes of all things (Allah), and to be pleased with whatever He chooses for him.
Also, the meanings of the Qur’anic verse include the fact that he should not propose or choose for his Lord, and should not ask Him for that which he has no knowledge of, for his harm and ruin may be in it and yet he does not know. He should simply ask his Lord to choose good for him and make him pleased with His choice, for that indeed would be the best ending. Also when he leaves all his affairs to his Lord, and is satisfied with His choice for him, Allah will support him by providing him with ability, determination and patience. He, the Almighty would also keep him away from the evil that the servant would have encountered if he had chosen for himself. He would show him some of the positive outcomes of His Choice, which he would not have attained if he had chosen for himself.
Such thinking relieves him of the burdens of trying to choose for himself as Allah frees his heart from estimations and arrangements, which fluctuate in difficulty. And in spite of this, the servant would always be surrounded by what was initially preordained for him. If he is pleased with the Choice of Allah, the preordainment would grant him what is praiseworthy, worthy of thanks and worthy of Allah’s Mercy. Otherwise, the preordainment would incur on him all that is dispraised and unworthy of Allah’s Mercy, because it was his own choice. When he truly leaves his affairs to Allah and truly becomes pleased with that, he would be surrounded by kindness and care in the preordainment, and he would be under the care and kindness of Allah. His Kindness protects him from that which he fears and His Care makes it easy for him to bear that which He preordained.
When the pre-ordainment is implemented upon the servant of Allah, the greatest cause of its implementation would be his trying to avoid it. Therefore, there is nothing more beneficial for him than submission.
Lastly, I urge the President Elect, Alhaji Bola Ahmed Tinubu, to join hands with the remaining contestants and all Nigerians to work hard in order to make Nigeria great. Let him be a servant leader, as he promised.
I also call on Alhaji Atiku Abubakar, Mr. Peter Obi and Alhaji Rabi’u Musa Kwankwaso to team up with the president elect in order to make our country great.
I pray, may Allah Almighty help them all, ameen.
Ya Allah, Who created and brought the heavens and earth into existence, Who does not pass away or depart. He, Who knows all about our conditions and is fully aware of all our movements and period of rest, helps our President Elect, Alhaji Bola Ahmed Tinubu to solve the problems of insecurity bedeviling Nigeria, assist him to rectify the economy of our country, use him to unite the Nigerian citizens and hold his hand to bring an end to all the Nigeria’s problems. Ya Rahman Ya Raheem!
Ya Allah, Who creates, sustains and controls the affairs within the universe. He Who protects and preserves us and controls our affairs, the Sole Creator, Sustainer and Brilliant Planner. We call on You to forgive us, have sympathy for us and give our President Elect, Alhaji Bola Ahmed Tinubu good health, strength, power, energy, wisdom, knowledge and grace to stop and defeat the armed bandits, and the extremists (Boko Haram), a group which destroys, and does not build, corrupts much, and does not rectify, and all the related terror activities from this our beloved and great country, Nigeria. Ya Rabb!
Ya Allah, Use Alhaji Bola Ahmed Tinubu, and his vice Alhaji Kashim Shettimah, and all our other leaders to transform and salvage Nigeria, so that they lead us to all that is good for us and our country. Ya Hayyu ya Qayyum!
Our Lord! Let not their hearts deviate after You have guided them, grant them and us mercy from You, truly, You are the Bestower of Mercy.
Ya Allah, Nigerians are powerless, speechless and helpless, we pray through You to protect us and our leaders from falling into mistakes and guide them Ya Allah, to all that which is good for all of us. Guide them, so that they will work for the unity, peace, progress, development and stability of Nigeria. Guide them also to provide quality and responsible leadership, and to bring Nigeria’s vast resources together to tackle a series of deep-seated, interconnected challenges and put the country on a road to better governance, increased security, and greater prosperity. Ya Ar-hamar Rahimeen Ya Rabbal Alameen!
Ya Allah, Give them the zeal to overcome daunting and threatening challenges; instill in them Your fear, so that they will lead justly and fairly towards the development of our people and country.
Ya Allah! Protect us all and our country, bless this country, forgive and have mercy, and destroy whoever that has a bad intention against our leaders, against us and our great country, Nigeria. Just as you protected us before, we seek for more of such protection, Ya Zal Jalali wal Ikram!
Ya Allah, make our country, Nigeria safe and the other Muslim countries in general, Oh Lord of the universe (jinn and mankind). Ya Allah protect our safety, our Iman and our peace in our native lands and rectify those placed in authority over our affairs (our leaders) and don’t hold us to account for that which the foolish amongst us have done, and protect us from trials the apparent and hidden of it.
Ya Allah, show us the truth for the truth and help us to follow it, and show us the falsehood for falsehood and help us to stay away from it, and make Iman the most beloved to us and beautify it in our hearts, and make disbelief, lewdness and rebellion most hated to us and make us from those who are guided.
Ya Allah, rectify our leaders, Ya Allah guide them to that which is good for themselves and to that which is good for us. Ya Allah make them a means for our safety, and make them a means for our word (unity) to be one, and make them a cause for our coming together, Ya Al-Hayyu (Oh The Ever Living, The One who cannot die), Ya Al-Qayyum (The Self Sustainer), Ya Sami’ (The Hearer) of the supplication. Ya Allah safeguard our country. Ya Allah bring ease to the Nigerians from that which they face from sufferings. Ya Allah give us immediate ease. Ya Allah give us victory with a happy outcome. Ya Allah make ease for the Nigerians from every difficulty and from every suffering, Oh Hearer of the supplication, Oh Reliever from every distress, Oh answerer of the supplication, Oh Helper of the grieving, Oh ever living, Self Sustaining, Oh Hearer of the supplication, Oh Owner of Loftiness and Nobility!
Our Lord! Accept (this prayer) from us. Indeed you are the Hearing, the knowing… Ameen.
All praise is due to Allah, the Lord of all creation; may Allah extol the mention of our noble Prophet Muhammad in the highest company of Angels, bless him and give him peace and security―and his family, his Companions and all those who follow him correctly and sincerely until the establishment of the Hour.
Murtadha Muhammad Gusau is the Chief Imam of Nagazi-Uvete Jumu’ah and the late Alhaji Abdur-Rahman Okene’s Mosques, Okene, Kogi State, Nigeria. He can be reached via: gusauimam@gmail.com or +2348038289761.
This Jumu’ah Khutbah (Friday sermon) was prepared for delivery today Friday, Sha’aban 10, 1444 AH (March 03, 2023).
Hashim Yusuf Hassan
It is strange how the world keeps turning. The sun still rises, the seasons still change, and people continue to go about their daily lives. But there is now a quiet space in my world, a silence where your voice used to be. It is a silence that has taught me more about love and loss than words could ever express.
I still find myself reaching for my phone to tell you something, seek your advice or simply hear you say, “Don’t worry, it’ll be alright.” I still see you in the most unexpected places—in a particular shade of blue in the sky or in the way someone leans back in their chair. For a fleeting moment, it feels as though you are still here. Then the moment passes, and the ache reminds me that you are no longer with us.
But here is the truth I am learning to live with: you are not truly gone. You are woven into the very fabric of who I am. I am the person I am today because of the lessons you taught me, not just through your words but also through the way you lived. You taught me what quiet strength looks like. You taught me that integrity means doing the right thing, even when no one is watching. You taught me how to be strong, but, more importantly, you taught me how to be kind.
When I look in the mirror, I see your eyes. When I hear my own laughter, I sometimes hear yours. When I stand up for something I believe in, I feel your hand on my shoulder. You remain the compass that guides me and the voice in my head that says, “You can do this.” You are the reason I know what it feels like to be truly and unconditionally loved.
I will not pretend that I have no regrets. I wish I had called you more often. I wish I had listened more. I wish I had told you “I love you” one more time, or a thousand more times. I wish you could see all that I have accomplished and the person I have become. But I choose to believe that, somehow, you know. I choose to believe that you are proud of me.
Grief, I have learned, is simply love with nowhere to go. And my love for you is an ocean. Now that you are gone, it has nowhere to land, so it washes over me, sometimes in gentle waves and sometimes in a tide that threatens to pull me under. It is the price of having loved you so deeply, and it is a price I would gladly pay a million times over.
Thank you, Baba, for everything, for the laughter, the lessons, the protection and the love. You were my first hero, my protector and my safe place. Even now, you remain my anchor.
I miss you more than words can ever express. I will carry you with me in every step I take, in every choice I make, and in every moment of joy and sorrow. I will strive to live a life that would make you proud. I promise.
Allah Ubangiji Ya yi maka rahama.
Your son, forever and always.
Hashim Yusuf Hassan.
By Dr Dahir M. Hashim
Outgoing Commissioner for Environment and Climate Change and Commissioner for Water Resources, Kano State.
Looking back on my time at the Kano State Ministry of Environment and Climate Change, one of the achievements I value most is the growing recognition of environmental protection as a shared responsibility and a critical component of public health, community wellbeing, livelihoods and the future of our state.
Over time, environmental issues became more prominent in public discourse, with more residents participating in government programmes, supporting interventions and demanding accountability. This growing public engagement remains one of the most rewarding aspects of our work.
For this, I am deeply grateful to the people of Kano State.
My journey at the ministry began on January 6, 2025, when His Excellency, Governor Abba Kabir Yusuf, entrusted me with the responsibility of leading the Ministry of Environment and Climate Change.
I assumed office at a time when the sector faced significant challenges. Public facilities had deteriorated, existing policies required updating, enforcement mechanisms were weak, and frontline workers were owed outstanding payments. However, the governor recognised the enormous potential of the ministry and provided the political backing and institutional support needed to begin the process of rebuilding it.
Rebuilding environmental infrastructure
One of the areas where we recorded significant progress was the restoration of government-owned tree nurseries. Eight previously non-functional facilities were fully rehabilitated, restoring the state’s capacity to produce seedlings locally and sustainably.
Building on the administration’s three-million-tree planting programme in 2024, the initiative expanded to five million seedlings in 2025 and ten million in 2026. Significantly, all the seedlings were raised in government-owned nurseries.
Beyond the impressive numbers, the achievement represented the revival of public infrastructure and the restoration of the state’s capacity to sustain its environmental programmes without depending entirely on external sources of seedlings.
We also prioritised the restoration of the Kano State Pollution Control Laboratory. The facility was renovated, equipped and recommissioned, providing the state with renewed scientific capacity to test and monitor pollution, generate environmental data and strengthen regulatory enforcement.
To consolidate these efforts, we operationalised the Environmental Pollution Control Law and developed the Environmental Pollution and Waste Control Regulations, providing a stronger legal and institutional framework for environmental protection.
Improving waste management and flood control
At the Refuse Management and Sanitation Board (REMASAB), we introduced reforms aimed at improving the coordination of waste collection, evacuation and disposal. These interventions made waste management operations more organised and responsive, supporting the evacuation of approximately one million metric tonnes of waste.
We also restored the Dorayi Compost Plant to operation, reviving its capacity to convert organic waste into useful compost. Beyond addressing waste disposal challenges, the facility offers opportunities for investment, employment and the development of a circular economy.
Recognising the recurring threat of flooding in several communities, we undertook drainage construction, clearance and erosion-control interventions across flood-prone areas.
The stormwater harvesting intervention in Toranke and the development of the Kano State Drainage Master Plan were particularly important components of our broader strategy to strengthen flood management and move towards more sustainable urban drainage planning.
Our approach was not limited to responding to immediate environmental challenges. We also sought to establish a framework for long-term resilience and better management of the state’s environmental resources.
Restoring public parks and recreational spaces
Another area of progress was the rehabilitation of public parks and recreational facilities.
We restored four public parks, with additional facilities undergoing similar interventions. Parks that had suffered years of neglect were given new management arrangements and clearer maintenance responsibilities.
These interventions were designed to restore public spaces where families could relax, children could play and residents could enjoy a healthier urban environment.
The reforms also produced encouraging financial results, with the combined annual revenue generated by the parks increasing from approximately ₦5 million to ₦90 million.
This demonstrated that properly managed public recreational facilities can serve both social and economic purposes while contributing to the state’s revenue base.
Building a stronger policy and climate governance framework
Perhaps one of the most important aspects of our work was the effort to strengthen the policy and legislative foundations of environmental governance in Kano State.
During my tenure, we developed the Kano State Climate Change Policy, alongside its implementation plan and results framework. We also advanced the Climate Change Bill and undertook a review of the state’s Forestry Law, which had remained largely unchanged for more than five decades.
In addition, we developed the Climate Finance Reform Action and Implementation Plan and the Green Bond Framework to position Kano State to attract investment for environmental protection, climate adaptation and sustainable development.
These initiatives were intended to ensure that environmental governance would not depend solely on individual administrations or isolated interventions but would be supported by policies, laws and institutions capable of sustaining progress over time.
Kano State’s third-place finish in the 2026 Climate Governance Performance Ranking and the opportunity to present our work at COP30 in Belém, Brazil, were encouraging milestones.
They demonstrated the potential of consistent institutional support, strategic planning and collective action to improve the state’s standing in environmental and climate governance.
However, such recognition should not be viewed merely as an award or international exposure. It should serve as a reminder of the responsibility to sustain the reforms and deliver tangible benefits to the people.
Putting environmental workers at the centre of reforms
I have always believed that environmental reforms cannot succeed without the commitment and welfare of the people who implement them.
Street sweepers, sanitation workers, environmental inspectors and forest guards constitute the backbone of environmental management. Unfortunately, many of these frontline workers had experienced difficult working conditions and outstanding payment challenges.
With the support of Governor Yusuf, we cleared nine months of salary arrears owed to 2,369 verified street sweepers and doubled their stipends.
We also re-engaged environmental inspectors and forest guards while doubling the stipends of 875 sanitation vanguards.
These interventions were not merely administrative decisions. They were an acknowledgement of the dignity of labour and the indispensable contribution of frontline workers to maintaining a clean, safe and healthy environment.
I remain grateful to these men and women whose daily sacrifices often go unnoticed but whose contributions are essential to the wellbeing of our communities.
A legacy of collective responsibility
As Governor Abba Kabir Yusuf restructures the ministries and appoints a new Commissioner for Environment and Climate Change, my overriding feeling is one of gratitude.
I am particularly grateful to His Excellency for the confidence he reposed in me, the opportunity to serve and the support he provided throughout my tenure. His willingness to listen to proposals and support difficult but necessary decisions made it possible for us to undertake many of the reforms highlighted in this account.
I also appreciate the staff of the ministry and its agencies, community leaders, development partners, civil society organisations, young volunteers, private-sector operators and residents who contributed to our work.
Their participation, constructive criticism, patience and cooperation helped shape our interventions and improve their implementation.
I must emphasise that these achievements are not the accomplishment of one individual. They are the product of collective effort, institutional commitment and the contributions of many people who believed that Kano deserved a cleaner, greener and more environmentally sustainable future.
To the incoming Honourable Commissioner, I extend my congratulations and wish you success in this important responsibility. I also assure you of my willingness to offer any necessary support to sustain the progress already made and advance the environmental agenda of our dear state.
Public service is ultimately about the people and the institutions we build to serve them. Positions may change, and responsibilities may be transferred, but the obligation to contribute to society remains.
Serving Kano State as Commissioner for Environment and Climate Change has been a profound privilege. I leave with gratitude for the opportunity, satisfaction in the progress recorded and the hope that the foundations we have laid will continue to support a cleaner, greener and more resilient Kano.
Thank you, Kano State, for the trust and support.
Dr Dahir M. Hashim is the Commissioner for Water Resources and outgoing Commissioner for Environment and Climate Change, Kano State.
Dr Saleh Adamu Kwaru
Adding a staggering $20.52 billion and €1.05 billion to Nigeria’s debt burden is more than an economic miscalculation; it is a source of heartbreak for a nation already brought to its knees. At a time when millions of citizens are struggling to afford a single meal, grappling with historic inflation and watching their futures slip away, the government’s response appears to be to pile yet another mountain of debt on the country. This raises a painful question for every suffering Nigerian: When will our leaders finally acknowledge the pain their decisions inflict, and when will the bleeding stop?
The timing of this massive loan request is particularly troubling. Seeking to secure huge foreign loans on the eve of intense political activity and election seasons, when public anxiety is high and attention is divided, risks depriving citizens of the robust accountability the country deserves. Rather than looking inward, exercising fiscal discipline and improving public revenue management, the government appears to be rushing to mortgage the nation’s collective future. It feels less like responsible governance and more like a desperate attempt to lock in liabilities before the public can challenge them.
Nigeria’s national debt profile is already a ticking time bomb, placing enormous pressure on every sector of society. Every additional dollar borrowed increases the country’s financial obligations and diverts revenue that could otherwise support schools, equip hospitals and protect vulnerable citizens. Adding more than $20 billion to this burden risks pushing the country closer to the brink of a debt crisis, threatening to leave future generations trapped in a cycle of economic dependence. How much more hardship can ordinary Nigerians endure before the consequences of unsustainable borrowing become overwhelming?
We are repeatedly offered the same promises that these loans will transform electricity, roads, healthcare and education. But good intentions without transparency and accountability are not enough. Where is the visible evidence that previous loans have translated into better living conditions for ordinary Nigerians? Instead of seeing the promised improvements, many citizens continue to grapple with rising poverty while the country’s debt burden grows. When projects fail to generate sufficient economic returns to justify their costs, the burden ultimately falls on ordinary citizens through higher taxes, deteriorating public services and deeper economic hardship.
Before anyone commits future generations to repaying billions of dollars in new loans, the government must look Nigerians in the eye and explain how existing public resources are being managed. Why does borrowing appear to be the easiest option while systemic corruption and inefficiencies in public spending remain major concerns? Nigerians are exhausted by a system that leaves them bearing the consequences of decisions over which they have little control.
The country does not need another mountain of debt built on promises alone. It needs leaders committed to transparency, fiscal discipline, prudent resource management and the welfare of the people they have sworn to serve. Any new borrowing must be justified by clear development objectives, independently verifiable benefits and a credible repayment plan.
Nigeria cannot borrow its way out of every economic challenge. The government must demonstrate that it has exhausted reasonable alternatives, established safeguards against waste and corruption, and put the public interest above political convenience. Without these assurances, further borrowing risks deepening the hardship Nigerians already face and transferring an even heavier burden to generations yet unborn.
Dr Saleh Adamu Kwaru, is former staff of Central Bank of Nigeria.
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